Thursday, March 24, 2011

Election, Arminianism and Ultimate Universal Reconciliation

Jonathan Brink quoted Bill Kinnon in one of his Straight From The Horse’s Mouth blog segments. He quotes from Kinnon’s blog who has written an article questioning Calvinist reaction to Rob Bell’s book Love Wins. Here is a quote from Kinnon posted by Brink:
“If depravity is total.  If election is unconditional. If the atonement is limited (to whom it applies). If grace is irresistible. And the elect were predestined from the foundations of the earth.Then.How in hell can the impact of a book written by a “rock star” Christian minister ‘devastate souls’?”
Here are the answers I posted in the comment section. The short answer is that it cannot!

I submit that the only difference between T.U.L.I.P. and the truth is one letter. :) Take the *L* away and replace it with a *U* and you have my view nailed.... T.U.U.I.P.
  • Total Depravity - yes; even though we were made good not believing it leads to depravity
  • Unconditional Election - Yes; not by our goodness
  • Universal Atonement - yes; Every knee shall bow
  • Irresistible Grace - Yes; Once someone really hears *the truth* they will accept it.
  • Perseverance of the Saints - Yes; 1Tim 4:10
  • What about election? I want to be sure that I explain what I understand of election. Especially in view of how much ink is devoted to it in the scripture. The whole Calvinist/Arminian; Augustin/Pelegius debate centers on the concept of election and, has been the source of one of the most unsolvable debates in Christianity.

Election centers on the election of Jesus as the Messiah and Last Adam. The Last Adam makes him the ultimate representative human. In Platonic thought, Christ would then be the ideal human. The bible calls him the first born of many brethren. According to the biblical narrative, God chose to elect Abraham, Isaac and Jacob to bring about a special elect people that would birth the Last Adam, Jesus of Nazareth. The Last Adam was to get God's declaration about his creation correct; see Gen 1:31. Jesus realized and believed that humanity was created very good and that religion was the epitome of the problem of the knowledge of good and evil. Religion attempted to find a way to make men acceptable and therefore good before God. In reality that was already the case. Why else would Jesus be so kind to the sinners and, so tough on the religious leaders?

The Jews had concluded that their election was a reason for boasting and pride. In the first century, some were allowed to see grace in Jesus and become part of the end time real elect. Incidentally, some Gentiles were allowed to participate in this particular election. Romans eleven however explains that this election was for a specific reason and all Israel would ultimately be saved. They were cursed for the benefit of all humanity but, they were elect because of the promise to Abraham, Isaac and, Jacob.

This was a scenario unique to the eschatological inbreaking of the New Covenant that counted all as acceptable to God just like his original declaration.

I should add that the reason for the limited atonement is the phenomenon of Jews who did not believe in the first century and were not saved from the impending judgment of the destruction of Jerusalem and the temple. The doctrine of election is connected to the day of the Lord's wrath which was accomplished in 70AD. Paul goes on to say in Romans chapter eleven that ALL Israel will be saved... that ultimately includes the rebellious.


  1. Romans 11:26 does not mean that every (all) Jews or every (all) church members will be saved. There are many who are Jewish and many who attend church on a regular and do not show or have faith and trust in the Lord Jesus Christ. We have many who reject Christ, and their rejection will keep them out of Heaven.

    1. As in Adam all die, so in Christ shall all be made alive. Same all. Thanks be to God, His Remedy is sufficient for the disease!


Implications of Paul's Message: The teaching of a first century Jewish Rabbi and his revelation about Torah Part I

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